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Exploring the Gospel – The Gospel in Galatianshttps://thoughtsonthetruth.wordpress.com/2013/08/02/exploring-the-gospel-the-gospel-in-galatians/
https://thoughtsonthetruth.wordpress.com/2013/08/02/exploring-the-gospel-the-gospel-in-galatians/#respondFri, 02 Aug 2013 12:02:50 +0000http://thoughtsonthetruth.wordpress.com/?p=191In the letter to the Galatians, we find the Apostle Paul amazed at the fact that many are so rapidly deserting Christ for another gospel (1:6), of which Paul emphasises there is not really another. There are some people who are seeking to disturb the Galatians and distort the truth they have received.

Who were these people seeking to distort the truth of the gospel? The Judaizers were ‘so called’ Christians who taught that in order to be part of God’s family and justified on the last day, followers must observe the Mosaic law, specifically circumcision (2:3), dietary laws (2:12) and calendar observance (4:10) which marked Jews out as the people of God.

Paul opposed vigorously the idea that gentiles must be circumcised and therefore wrote the epistle explaining the truth.

The question we may pose then is, ‘what is the different gospel Paul describes in Galatians 1:6?’

According to man

From man:

The false gospel Paul speaks of is from man and is contrary to the gospel the Galatians had initially received (1:9). He gives a long account of how the gospel he received was not according to man, rather it came ‘through a revelation of Jesus Christ’ (1:12).

To please man:

The reason the Judaizers wanted to distort the gospel was because they sought the favour of men as opposed to God. The desire to seek favour of someone often reflects an inner longing to be accepted. Chapter 6 verse 12 shows us that these men desired to put on a good show, compelling gentiles to be circumcised so that they would not be persecuted for the cross of Christ (6:12).

Even the Apostle Peter stood condemned because he separated himself from the gentiles. The reason for this behaviour was fear; he feared the party of the circumcision and therefore sought to please man rather than God (2:12).

The sobering words of Paul inform us that if we want to seek the favour of men, we are not servants of the Messiah (1:10).

Distorts

The false gospel presented in this epistle reveals how the true gospel is distorted. The word ‘distort’ used in Chapter 1 verse 7 means literally ‘to turn around’. The message the Galatians had received initially was now being turned around by the Judaizers. They were being led back to the message they had heard before the gospel had been preached to them, namely, that in order to be part of God’s family (or be a proselyte) you have to be circumcised, not only that, it is compulsory to observe dietary and calendar laws. Chapter 4 verse 9 and 10 describe how some had ‘turned back again to the weak and worthless, elemental things’, things they desired to be enslaved to once again.

Sons of God through faith or law:

Jewish circumcision was a sign that you were part of the covenant of God and therefore Abraham’s descendants. For Jews, eating with uncircumcised gentiles was also prohibited and therefore observing dietary laws reflected your covenant status. The gospel was so distorted by the party of the circumcision that even Peter was led astray, therefore withdrawing from the gentile Christians at meal times. The true gospel allowed Jew and gentile to eat together as one people; the distorted gospel led Jewish believers to withdraw from the gentiles believing themselves to be the true people of God.

The good news had been turned around so much so that surprisingly Peter compelled gentiles to live like Jews. Proselytising them as Jews had previously been customary under the old covenant in order to be in right standing before God.

The Galatians had begun in the spirit by receiving the true gospel, however, turning to a false gospel, they were now perfecting their covenant status by circumcision, being as Paul describes, ‘perfected by the flesh’ (3:3).

Paul addresses this hypocrisy by explaining that man is not put in right standing with God by ‘works of the law’ but through faith in the Messiah. In other words, circumcision and torah observance has no power to make you a son of Abraham (part of God’s family) because ‘cursed is everyone who does not abide by all things written in the book of the law to perform them.’ (3:10). No Jew or gentile has ever held fast to the law completely other than the Messiah himself. Therefore the observance of torah is not an indicator that man is an heir of promise, for ‘the righteous man shall live by faith’ (3:11). Before the revealing of faith in the Messiah, Jews were kept under guard by the law until the fathers set date (3:23, 4:2). The law therefore became a guide to Christ, for the promise could only be given to those who believe in him (3:24). Consequently in chapter 3 verse 26 (which in my understanding is the central verse of Galatians) we become partakers in God’s family through faith in the Messiah who puts us in right standing with God. In Christ then, there is neither Jew nor Greek, circumcised or uncircumcised. Those who belong to Christ through faith are all one, being Abraham’s descendants, heirs according to promise, not through ‘works of the law’ (3:28, 29).

Enslaves

Galatians 4 tells of Abraham having two sons, one by the bondwoman and the other by the freewoman, the first is a slave, and the latter is free. The bondwoman was born according to the flesh. Why? She bore her child by natural means apart from promise of God. The freewoman however, bore her child through God’s promise to Abraham. Therefore the child of the bondwoman became a slave and the child of the freewoman became free. Paul explains that those who are of the bondwoman shall not be heirs with the freewoman and therefore those in the Messiah are not children of the bondwoman but of the free.

Subjection to slavery

As a result, those who joined in with the hypocrisy of circumcision, Paul declares to be subject to a yoke of slavery and consequentially severed from the Messiah, no longer part of God’s family, fallen from grace (Galatians 5:3,4). He testifies that those who want to be circumcised must thus keep the whole law to be put in right standing before God (5:3). Before the Messiah, the defining sign that a Jew was a member of the covenant was circumcision, and if a member of the covenant, all other rules had to be obeyed. Those who had not been tricked by the false gospel and relying upon circumcision, Paul says are by faith hoping for future vindication. Tom Wright states,

‘Paul speaks of the time when God will declare publicly and completely that all those in Christ really are his people. This is ‘the hope of righteousness’, the longing for the time when God’s vindi­cation and justification of all his faithful people will be made manifest, the time of the new creation ( 6.15).’

If the Messiah’s people hope for vindication though faith, verse 6 must be true, ‘neither circumcision nor uncircumcision means anything, but faith working through love.’ His people are not defined by observance of torah, rather faith working through love.

Flesh vs Spirit

If God’s people are identified by ‘faith working through love’, how then is this defining marker outworked?

Paul encourages the Galatians firstly with their call to freedom, and secondly to walk by the spirit (5:13,16). This new creation in the Messiah is to use their freedom to serve one another through love. Their statement of faith is ‘You shall love your neighbour as yourself’ (5:14). Paul describes the contrasts of those of the bondwoman, who are not heirs of promise to the sons of the freewoman, those who are sons of promise. The sons of the flesh outwork their sonship in immorality, impurity, sensuality and so on (5:19-21). The sons of the spirit practice the spirit’s fruit, love, joy, peace and so on (5:22-23). Those who belong to the Messiah, the true sons of God, share in his crucifixion, being crucified to the fleshes desires and passions, no longer part of the bondwoman.

The false gospel in Galatians is that to be part of God’s family, heirs of promise and be justified on Jesus’ return you must be circumcised and observe works of the torah.

So what is the true gospel in Galatians?

The true gospel is that you are God’s family, heirs of promise through faith in Jesus the Messiah.

Conclusion

What does this mean for 21st Century Christians?

1/ According to man – we must be careful to ensure we receive the gospel through a revelation of Jesus Christ and not through man. Though we may hear the good news through man as a mouthpiece we have to be careful to discern it through the lens of the Messiah. One practical way of doing this is to follow Paul’s example. He didn’t rely on men’s understanding of truth, rather he went away. It is not clear what Paul did during his time away, and it would not be beneficial to isolate one’s self. However, it is beneficial to search the scriptures and consult with Jesus himself on truth. Relying on man can be naive and lead to distortion of truth.

2/ Distorts – For many reasons, one of which may be fear, we turn around to embrace false gospels and neglect the true gospel God wishes to reveal to us in the Messiah. In 21st century western society are not be being compelled to circumcision to be accepted by God, nevertheless I would suggest there are alternative gospels being declared and embraced. Here are a few:

Prosperity gospel: Believe in Jesus and he will give you all you ever wanted, the big house, the flashy car and a thriving Christian ministry.

Moralistic gospel: In order to be in right standing with God and earn his favour you better have ensured you did not harm anyone, gave to charity and lived a good Christian life.

Antinomian gospel: You’re saved by grace and faith alone and don’t have to live according to God’s ways, forget the law. Don’t worry, you can do what you want, you’re already in.

These are some of the many different gospels we are challenged with today.

3/ Enslaves – One of the many consequences of allegiance to false gospels is that those who submit to them become enslaved and therefore severed from Christ. God’s grace only stretches to those who obey the true gospel and its boundaries. For this reason those who are bewitched by alternative gospels cannot be part of God’s family. If we are to live in freedom then we must ensure we submit ourselves to truth. Here are some suggested ways of doing this.

Boast only in the cross of Jesus the Messiah and Lord (6:14)

Through love serve one another (5:13)

Seek the favour of God and not men (1:10)

]]>https://thoughtsonthetruth.wordpress.com/2013/08/02/exploring-the-gospel-the-gospel-in-galatians/feed/0eddylowe59The Church and Ethnic Jewshttps://thoughtsonthetruth.wordpress.com/2013/06/14/the-church-and-ethnic-jews/
https://thoughtsonthetruth.wordpress.com/2013/06/14/the-church-and-ethnic-jews/#respondFri, 14 Jun 2013 15:32:12 +0000http://thoughtsonthetruth.wordpress.com/?p=187I love history, especially history about Ancient Roman architecture and construction. Great Britain is soaked in Ancient Roman history in terms of its structures and buildings. If I were to locate a marvellous Roman excavation and replace it with a modern building, I’m sure many historians, organisations and even government would be horrified at my dishonour and arrogance. The new building that I constructed has written off hundreds of years of history, society and great importance to the formation of contemporary Great Britain. The better option would be to restore it to be all it was created to be.

This is similar to the Church and ethnic Israel’s position. The Jewish people have great history and importance. Paul describes many of their attributes in Romans 9 as follows: ‘theirs is the adoption to sonship; theirs the divine glory, the covenants, the receiving of the law, the temple worship and the promises. Theirs are the patriarchs, and from them is traced the human ancestry of the Messiah’.

If the Church were to come along and say, ‘we don’t need any of that, we are now the new chosen people of God, and in fact we don’t even need to consider our history or founders of our faith’ then we would be committing a great crime, being arrogant and dishonouring. God would not be happy. Rather, the people of the Messiah (the Church) must honour and not write off their heritage, history and foundations. The architecture God used in the form of Israel to bring about his redeeming purposes for his people in Christ is highly significant and must be preserved. Not only must this history be preserved, but our attitude towards the ethnic Jews of our day must also be of honour and respect. We should not be arrogant, as Paul describes in Romans 11, toward the Jewish people, ‘If some of the branches have been broken off, and you, though a wild olive shoot, have been grafted in among the others and now share in the nourishing sap from the olive root,do not consider yourself to be superior to those other branches.’ The gentiles have been grafted into Christ (the olive tree) along with believing Jews to form the church. However, just because we have been grafted in to God’s family does not mean we are better or superior to the branches that are not currently part of his family (unbelieving Jews).

Using the analogy above (though not perfect), we might say that God is in fact restoring the ancient building (rather than replacing it) under new management, namely the Messiah. The new restored part of the building (God’s family through the Messiah) should not say ‘I am a new building, better than the old one that used to exist’. Rather it should say ‘I honour the previous existing building and desire it to be renewed to the requirements of the manager’. The new restored part of the ancient building is fulfilling its destiny to be the building the architect desired it to be.

In summary:

1/ the church must recognise, honour and respect its Jewish foundations and history ensuring it is preserved and understood

2/ the church must not be arrogant toward unbelieving Jews who are not yet part of God’s family, thinking of itself as more superior

3/ the church’s desire should be for God to restore humanity (Jew and Gentile) into a commonwealth through the Messiah to be all it was designed to be

]]>https://thoughtsonthetruth.wordpress.com/2013/06/14/the-church-and-ethnic-jews/feed/0eddylowe59Exploring the gospel – The gospel in the Old Testamenthttps://thoughtsonthetruth.wordpress.com/2013/06/12/exploring-the-gospel-the-gospel-in-the-old-testament/
https://thoughtsonthetruth.wordpress.com/2013/06/12/exploring-the-gospel-the-gospel-in-the-old-testament/#respondWed, 12 Jun 2013 22:07:30 +0000http://thoughtsonthetruth.wordpress.com/?p=179The gospel is often presented as a ‘New Testament’ phenomenon with a huge chasm between its counterpart ‘the Old Testament’. It is offered as a new message, bringing a seeming divide between the Ancient Jewish/Gentile and first-century Jewish/Pagan worlds. Was this the case concerning the gospel in the days of the likes of Isaiah? Is the gospel present in the Old Testament, and if so, is this the gospel message personified in Jesus the Messiah?

700 years before Jesus’ ministry on earth the prophet Isaiah emerges amongst an exiled Jewish people who desire desperately for God to vindicate them and to rid them of evil that manifested itself in forms of oppression, injustice and poverty. Their beloved temple had been desecrated and its creator God had seemingly withdrawn. Their world seemed to be in major disorder, their land desolate and government corrupt. Israel had failed to be a light and redeeming nation, there seemed to be no hope. This sets the scene for the announcement of ‘good news’. Isaiah proclaims as follows in chapter 40 and 52:

Get yourself up on a high mountain,
O Zion, bearer of good news,
Lift up your voice mightily,
O Jerusalem, bearer of good news;
Lift it up, do not fear.
Say to the cities of Judah,
“Here is your God!” (40.9)

How lovely on the mountains
Are the feet of him who brings good news,
Who announces [b]peace
And brings good news of [c]happiness,
Who announces salvation,And says to Zion, “Your God [d]reigns!” (52.7)

These scriptures speak of God returning to Zion and returning his people from exile. The good news is to be announced, declaring ‘here is your God’, ‘your God reigns’. God is creation affirming, he is coming to restore his earth by becoming King, by reigning on earth as he does in heaven.

N T Wright states, ‘When their [Israel’s] god, YHWH, acted within history to deliver his people, the spurious gods of the heathen would be defeated. If and when YHWH set up his own king as the true ruler, his true earthly representative, all other kingdoms would be confronted with their rightful overlord.’

The hope of the gospel had been proclaimed through Isaiah, that God would send his messenger to declare God King of all by bringing forth justice.

So is this the same gospel we see proclaimed in the New Testament?

The good news is announced in and through the Messiah to Israel as he gathers disciples unto himself. Jesus presents throughout his life the Kingdom of God through word and deed as he heals the sick and raises the dead, affirming God’s creation and restoring God’s people unto himself. As the climax of Christ’s death and resurrection unfolded, many of his follower’s hopes would have dwindled. Their longing for restoration, vindication, freedom from exile, oppression, and purging of evil had been dashed as they saw their beloved teacher and hopeful Messiah overcome, yet again, by the imperial pagan powers they longed to be freed from. But, the story did not end there.

This Messiah who looked in certain defeat, gloriously and authentically rose from the powers of death. The King could not be overcome by evil, rather the declaration that ‘God reigns’ was confirmed eternally. ‘God is King of this world you belong to, and as you follow this announcement your belief and confession grants you to become part of the King’s redeeming, earth affirming, and creation dwelling family.’ The gospel spoken by Isaiah of peace, happiness and salvation becomes very real as God continues to redeem his creation through his reign. The world that is in turmoil, conflict and chaos is reordered through the death and resurrection of the Messiah.

The gospel therefore is continuous throughout all scripture, New and Old. The good news is declared all the way through the Old Testament and points to the climactic appearance of the Messiah, who will one day return with an even fuller climax to establish his Kingdom, renew his creation and grant his sons and daughter’s peace, happiness and salvation from this present evil age.

I have been part of the Amblecote Christian Centre community from the age of three. During the many years I have spent involved in this community of believers God has been at work in a fundamental way.

Eight years ago there was a change in church leadership in terms of its structure and more traditional leadership style. The church community had previously relied and appointed one man as a pastor to oversee the church community, give direction and vision, preach sermons and many other duties involved in leading. However, the church leadership changed as God sought to challenge the way we thought concerning the purpose of his body. We no longer relied on one man; rather, we formed a leadership team to oversee the duties of the church fellowship. The mission and vision befitted God’s heart for our community and was ‘to equip believers to build the Kingdom of God on earth as it is heaven’. The whole community took up the mantle to be empowered to build God’s Kingdom as he looked to change the traditions to which we had become accustomed.

After a period of time God revealed in many ways our religiousness. He spoke to us clearly through scriptures such as Matthew 15:8, “‘This people honors me with their lips, but their heart is far from me; in vain do they worship me, teaching as doctrines the commandments of men.’” God revealed to many in the congregation that though they performed good works, were actively involved in community projects, giving and charity, their hearts were still in bondage to the world. We talked and acted like ‘good Christians’ on the outside yet inwardly our affections for self prevailed. Many also struggled with issues of self righteousness and even penance (though not overtly), trying to atone their sins by good works, therefore feeling more acceptable to God.

The further God revealed our helplessness, vulnerability and inability to keep his commandments, the more he unveiled his son Jesus to us. We slowly came to realise that our efforts and good works were no match for the work Christ had accomplished at the cross. Our need to be in control of our destinies and assurance were triumphed by Christ’s faithfulness and his suffering at Calvary. Chapter three of Philippians promenaded itself within our midst as we understood more clearly that all our righteousness was likened to filthy rags (Isaiah 64:6) and our pharisaic ways were now being considered garbage (Philippians 3:8) as we sought ‘to know Christ—yes, to know the power of his resurrection and participation in his sufferings, becoming like him in his death, and so, somehow, attaining to the resurrection from the dead.’ (Philippians 3:10-11). Our fundamentals had been shaken as God delighted in making the congregation’s foundation Christ rather than man.

As a church we embarked on a teaching series in the book of Romans as God captivated us with the truth of the gospel. The teaching could be summed up in four main categories:

1/ Individualism

Previously many had viewed the gospel and soteriology as individualistic. We believed God to be more concerned with saving individuals than vindicating his collective people. Failing to see Paul’s emphasis on community, we often risk endorsing a faith ‘that teaches our mutual interdependence into a religion of privatized piety’.[1]

Our understanding is now being transformed by the gospel that is much greater than my personal plan of salvation; the gospel affects society, politics, education, creation and us corporately as a community.

2/ Consumerism

Consumerism influences our society and culture tremendously. We pick and choose what we like when we like. Often this mentality influences how we approach Jesus and his word. As a community many would admit that our understanding of God was pick and mix, often selecting the scriptures and doctrines of Christianity we wanted to hear and discarded others that weren’t so pleasing, therefore giving us a warped view of the gospel.

Now, as we read scripture and walk together as a community we try to focus on centralising Christ and his word, ensuring we submit to the gospel holistically.

3/ Existentialism

Existentialism plays a huge role in our current world in which our individual existence thrives on feeling and experience to determine truth. God conversely challenged the church’s desire to determine truth through feeling and experience. Many of us looked for experiences of God on a Sunday morning but were duly disappointed when God ‘did not turn up’. Feeling and experience are important; however this became the sole focus.

God is currently helping us to ‘worship in spirit and truth’ (John 4:24), ensuring our understanding of the gospel is not shaped exclusively by experience and feeling but by God’s word and our faithfulness to it.

4/ Imperialism

Under previous models of leadership within the church, many believed that those in a leadership role were more superior and important, especially in terms of ministry. Many attended church on a Sunday morning and felt the position of the pastor was more important than the everyday congregational member’s role in society and working environment.

Through a change of leadership and understanding of the gospel we now seek not to construct an imperial, superior model of church membership, rather we endorse the gifting of all believers, and function to serve one another in building the Kingdom of God together under the headship of Christ who is impartial.

Conclusion

God has worked in many ways to bring the church community to the foot of the cross. We are being moulded into his image through his word. God uses many circumstances that are not always pleasant to bring us into submission to him. He is always gracious and merciful to us and we now understand more fully our ‘sonship’ and his loving ways of disciplining us as a father does his ‘son’. God continues in Christ to bring us to the foundations of our faith, enlightening us to the life, death and resurrection of Jesus. By no means are we perfect, however there is no doubt God is moving within the church community as he brings to completion the great work he started.

Over the past few weeks and months I’ve realised how little I understand the gospel. The natural and simple question that came to mind this week is ‘what is the gospel?’

The word is used so often in Christian, and even non Christian circles that it’s true essence and meaning is deprived, leaving our understanding a little malnourished.

So, I have begun a voyage to explore the gospel somewhat further and therefore feed my malnourished understanding, hopefully making it a bit healthier.

Interestingly, after a little research, I found out that the word gospel in English originally derives its etymology from the Anglo-Saxon translation ‘godespell’ or ‘godspell’ being a compound of two differing words: god (God) and spell (tidings or story). Godspell was later translated to gospel and meant ‘the story concerning god’.

How fascinating? Well, I found it interesting anyway. The word gospel seems to have been lost in translation, and I wonder how much we really understand its meaning to be ‘the story of God’. When I think of the word ‘gospel’ I often imagine an evangelist preaching on a street corner ‘hell fire’ and ‘brimstone’, condemning people to the eternal bottomless pit of endless suffering. Or people shoving leaflets in my hand, bribing and blackmailing me with strange information about a God that doesn’t seem in touch with reality. How about the classic alter call? That surly connects in my mind to the word gospel – ‘put your hand up and receive Jesus into your heart’. I wonder if this is the gospel we hear about in Matthew’s writings, or the good news we read from Paul.

After a quick Google search for the word gospel (cheating I know), I found that Trevin Wax from the gospel coalition had compiled a long list of Christian definitions by persons such as N T Wright and John Piper. After reading several excellent definitions, I came across, in my opinion, a fantastic elucidation of the gospel, unexpectedly through my naivety, written by Pope Benedict XVI:

“The term has recently been translated as ‘good news.’ That sounds attractive, but it falls far short of the order of magnitude of what is actually meant by the word evangelion. This term figures in the vocabulary of the Roman emperors, who understood themselves as lords, saviors, and redeemers of the world…. The idea was that what comes from the emperor is a saving message, that it is not just a piece of news, but a changing of the world for the better.

“When the Evangelists adopt this word, and it thereby becomes the generic name for their writings, what they mean to tell us is this: What the emperors, who pretend to be gods, illegitimately claim, really occurs here – a message endowed with plenary authority, a message that is not just talk but reality…. the Gospel is not just informative speech, but performative speech – not just the imparting of information, but action, efficacious power that enters into the world to save and transform. Mark speaks of the ‘Gospel of God,’ the point being that it is not the emperors who can save the world, but God. And it is here that God’s word, which is at once word and deed, appears; it is here that what the emperors merely assert, but cannot actually perform, truly takes place. For here it is the real Lord of the world – the Living God – who goes into action.

“The core of the Gospel is this: The Kingdom of God is at hand.”

– Pope Benedict XVI, from Jesus of Nazareth, pgs. 46-47.

There is so much to comment on in this quotation; however I will try to keep it brief and point out a few misnomers concerning the current understanding of the gospel in contrast to the gospel the Pope describes:

1/ We have lost the magnitude of what is meant by the Greek word evangelion – the meaning of the word gospel has become so dull in our understanding that we know little of its power, being reduced to the ‘hellfire’ message we often hear in the street today. The magnitude and the audaciousness of the message led many to be persecuted and martyred. To defiantly declare to emperors someone else other than them was Lord and Saviour was most certainly not attractive. I wonder if I declare in God’s story through me that Jesus is Lord and Saviour of the world.

2/ The gospel isn’t just information, its transformation – the gospel isn’t solely information giving, compelling leaflets and attractive church youth groups. The gospel is the power of salvation to those who believe. It is action, not through self righteousness but through the transforming act of the life, death and resurrection of the son of God.

3/ The gospel announces that Jesus is Lord and Saviour of the world – though not wrong, the gospel is so much more than a commitment to Jesus at a meeting. It’s a declaration that Jesus is Lord, which the current rulers, leaders and governments who promise ‘peace and safety’, who announce the ‘hope of justice’, and guarantee ‘blessings for the poor’ can’t perform. Only in the story of Christ is there hope for the world.

A bit much for a Thursday evening, but suffice to say, I will continue on the journey to explore this gospel of which I haven’t even touched the surface. Come and join me in submitting to the word, and ask ‘what is the gospel?’

]]>https://thoughtsonthetruth.wordpress.com/2013/06/06/163/feed/0eddylowe59Benedicto_XVI,_2011Remaining at The Crosshttps://thoughtsonthetruth.wordpress.com/2013/04/13/remaining-at-the-cross/
https://thoughtsonthetruth.wordpress.com/2013/04/13/remaining-at-the-cross/#respondSat, 13 Apr 2013 10:57:32 +0000http://thoughtsonthetruth.wordpress.com/?p=152Mark 15 29 Those passing by were hurling abuse at Him, wagging their heads, and saying, “Ha! You who are going to destroy the temple and rebuild it in three days, 30 save Yourself, and come down from the cross!” 31 In the same way the chief priests also, along with the scribes, were mocking Him among themselves and saying, “He saved others; He cannot save Himself. 32 Let this Christ, the King of Israel, now come down from the cross, so that we may see and believe!” Those who were crucified with Him were also insulting Him.

When coming to the cross there is an easy persuasion to stay at its foot only momentarily. The pull of the flesh demands that you withdraw from the cross, treating Jesus’ death as a religious experience, like a visiting of a shrine. The gospel however has demands of its own; the demand to remain at the cross is highlighted in Jesus’ death. The King of Kings, the Messiah foretold by great prophets is nailed to a cross. The cross composed of two pieces of wood, and the Christ pierced with three nails, surely The King of the universe could save himself? The King could have called battalions of angels to his rescue yet He remained, suffering torment and pain, even separation from His own father.

How did he remain? The text tells us that people were mocking him saying ‘He saved others; He cannot even save Himself’. Jesus remained in the position of not saving himself. He removed not even a nail that through his omission of saving himself he might ‘save others’.

How do we respond? Our default position is to self. We try to save ourselves in our own efforts and justifications. We make pilgrimage to the cross as a religious experience on Sunday mornings and Wednesday night bible studies, confining it to a mere shrine. We save ourselves from the cross the moment we withdraw and tick our penance boxes. We feel justice has been accomplished once we’ve had a ’ good session’ at the cross. We come so easily to its foot, pay our respects, and then forgetfully leave Jesus, suffering at our expense. Yet the call of Christ to us is ‘take up your cross and follow Me’, ‘be crucified with Me, share in My scourging, take part in My piercing, die in My death that you may live in My life, be crucified and remain crucified’. God was most glorified when Jesus was on the cross; therefore He is most glorified in you when you become crucified with His son. In your strength you won’t remain, only because of His remaining can we remain in Him.

Will you remain by ceasing in saving yourself? Do you come to the cross in a state of pilgrimage? Take up your cross and be crucified with Christ. Are you persuaded to withdraw? Ask Jesus to help you remain.

]]>https://thoughtsonthetruth.wordpress.com/2013/04/13/remaining-at-the-cross/feed/0eddylowe59The Gospel of Mark Ch 1:1-13https://thoughtsonthetruth.wordpress.com/2013/03/03/the-gospel-of-mark-ch-11-13/
https://thoughtsonthetruth.wordpress.com/2013/03/03/the-gospel-of-mark-ch-11-13/#respondSun, 03 Mar 2013 22:13:32 +0000http://thoughtsonthetruth.wordpress.com/?p=1321 The beginning of the gospel of Jesus Christ, the Son of God.

2 As it is written in Isaiah the prophet:

“Behold, I send My messenger ahead of You,Who will prepare Your way;3 The voice of one crying in the wilderness,‘Make ready the way of the Lord,Make His paths straight.’”

4 John the Baptist appeared in the wilderness preaching a baptism of repentance for the forgiveness of sins. 5 And all the country of Judea was going out to him, and all the people of Jerusalem; and they were being baptized by him in the Jordan River, confessing their sins. 6 John was clothed with camel’s hair and wore a leather belt around his waist, and his diet was locusts and wild honey. 7 And he was preaching, and saying, “After me One is coming who is mightier than I, and I am not fit to stoop down and untie the thong of His sandals. 8 I baptized you with water; but He will baptize you with the Holy Spirit.”

9 In those days Jesus came from Nazareth in Galilee and was baptized by John in the Jordan. 10 Immediately coming up out of the water, He saw the heavens opening, and the Spirit like a dove descending upon Him; 11 and a voice came out of the heavens: “You are My beloved Son, in You I am well-pleased.”

12 Immediately the Spirit *impelled Him to go out into the wilderness. 13 And He was in the wilderness forty days being tempted by Satan; and He was with the wild beasts, and the angels were ministering to Him.

The good news of the Messiah had begun. John the Baptist was sent of God to prepare a way for the Messiahs Kingdom to be ushered in. In order to prepare for this imminent Kingdom and King, John preached to Israel (the people) a baptism of repentance for the forgiveness of sins. Baptism was part of Jewish culture and tradition, especially in regards to ablutions surrounding temple practices. Baptism was to signify and aform part of holy living and to prepare for the attainment of a closer communion with God. The Greek word for repentance used in Marks gospel is “metanoia” meaning a change of mode of thought and feeling, or to turn. John publicly announces that Israel must change their mind in regards to the coming Messiah and His Kingship; they must turn to God and be prepared for His coming. John not only proclaims a water baptism, but something far greater, namely the Christ who will baptise with the Holy Spirit, and in Matthews gospel is associated with fire, in Jewish thought true baptism was to be performed with fire. The Holy Spirit would enable those who receive Him to have true communion with God.

Direct. I. Labour to know God, and to be affected with his attributes, and always to live as in his sight.—No man can know sin perfectly, because no man can know God perfectly. You can no further know what sin is than you know what God is, whom you sin against; for the formal malignity of sin is relative, as it is against the will and attributes of God. The godly have some knowledge of the malignity of sin, because they have some knowledge of God that is wronged by it. The wicked have no practical, prevalent knowledge of the malignity of sin, because they have no such knowledge of God. They that fear God will fear sinning; they that in their hearts are bold irreverently with God, will, in heart and life, be bold with sin: the atheist, who thinks there is no God thinks there is no sin against him. Nothing in world will tell us so plainly and powerfully of the evil of sin, as the knowledge of the greatness, wisdom goodness, holiness, authority, justice, truth, &c. of God. The sense of his presence, therefore, will revive our sense of sin’s malignity.

Direct. II. Consider well of the office, the bloodshed, and the holy life of Christ.—His office is to expiate sin, and to destroy it. His blood was shed for it: his life condemned it. Love Christ, and you will hate that which caused his death. Love him, and you will love to be made like him, and hate that which is so contrary to Christ. These two great lights will show the odiousness of darkness.

Direct. III. Think well both how holy the office and work of the Holy Ghost is, and how great a mercy it is to us.—Shall God himself, the heavenly light, come down into a sinful heart, to illuminate and purify it? And yet shall I keep my darkness and defilement, in opposition to such wonderful mercy? Though all sin against the Holy Ghost be not the unpardonable blasphemy, yet all is aggravated hereby.

Direct. IV. Know and consider the wonderful love and mercy of God, and think what he has done for you; and you will hate sin, and be ashamed of it. It is an aggravation which makes sin odious even to common reason and ingenuity, that we should offend a God of infinite goodness, who has filled up our lives with mercy. It will grieve you if you have wronged an extraordinary friend: his love and kindness will come into your thoughts, and make you angry with your own unkindness. Here look over the catalogue of God’s mercies to you, for soul and body. And here observe that Satan, in hiding the love of God from you, and tempting you under the pretence of humility to deny his greatest, special mercy, seeks to destroy your repentance and humiliation, also, by hiding the greatest aggravation of your sin.

Direct. V. Think what the soul of man is made for, and should be used to, even to love, obey, and glorify our Maker; and then you will see what sin is, which disables and perverts it.—How excellent, and high, and holy a work are we created for and called to! And should we defile the temple of God? And serve the devil in filthiness and folly, when we should receive, and serve, and magnify our Creator?

Direct. VI. Think well what pure and sweet delights a holy soul may enjoy from God, in his holy service; and then you will see what sin is, which robs him of these delights, and prefers fleshly lusts before them.—O how happily might we perform every duty, and how fruitfully might we serve our Lord, and what delight should we find in his love and acceptation, and the foresight of everlasting blessedness, if it were not for sin; which brings down the soul from the doors of heaven, to wallow with swine in a beloved dunghill!

Direct. VII. Bethink you what a life it is which you must live for ever, if you live in heaven; and what a life the holy ones there now live; and then think whether sin, which is so contrary to it, be not a vile and hateful thing.—Either you would live in heaven, or not. If not, you are not those I speak to. If you would, you know that there is no sinning; no worldly mind, no pride, no passion, no fleshly lust or pleasures there. Oh, did you but see and hear one hour, how those blessed spirits are taken up in loving and magnifying the glorious God in purity and holiness, and how far they are from sin, it would make you loathe sin ever after, and look on sinners as on men in bedlam wallowing naked in their dung. Especially, to think that you hope yourselves to live for ever like those holy spirits; and therefore sin does ill beseem you.

Direct. VIII. Look but to the state and torment of the damned, and think well of the difference betwixt angels and devils, and you may know what sin is.—Angels are pure; devils are polluted: holiness and sin do make the difference. Sin dwells in hell, and holiness in heaven. Remember that every temptation is from the devil, to make you like himself; as every holy motion is from Christ, to mike you like himself. Remember when you sin, that you are learning and imitating of the devil, and are so far like him, John 8:44. And the end of all is, that you may feel his pains. If hell-fire be not good, then sin is not good.

Direct. IX. Look always on sin as one that is ready to die, and consider how all men judge of it at the last.—What do men in heaven say of it? And what do men in hell say of it? And what do men at death say of it? And what do converted souls, or awakened consciences, say of it? Is it then followed with delight and fearlessness as it is now? Is it then applauded? Will any of them speak well of it? Nay, all the world speaks evil of sin in the general now, even when they love and commit the several acts. Will you sin when you are dying?

Direct. X. Look always on sin and judgment together.—Remember that you must answer for it before God, and angels, and all the world; and you will the better know it.

Direct. XI. Look now but upon sickness, poverty, shame, despair, death, and rottenness in the grave, and it may a little help you to know what sin is. These are things within your sight or feeling; you need not faith to tell you of them. And by such effects you might have some little knowledge of the cause.

Direct. XII. Look but upon some eminent, holy persons upon earth, and upon the mad, profane, malignant world; and the difference may tell you in part what sin is.—Is there not an amiableness in a holy, blameless person, that lives in love to God and man, and in the joyful hopes of life eternal? Is not a beastly drunkard or whoremonger, and a raging swearer, and a malicious persecutor, a very deformed, loathsome creature? Is not the mad, confused, ignorant, ungodly state of the world a very pitiful sight? What then is the sin that all this consists in?

Though the principal part of the cure is in turning the will to the hatred of sin, and is done by this discovery of its malignity; yet I shall add a few more directions for the executive part, supposing that what is said already has had its effect.

Direct. I. When you have found out your disease and danger, give up yourselves to Christ as the Saviour and Physician of souls, and to the Holy Ghost as your Sanctifier, remembering that he is sufficient and willing to do the work which he has undertaken.—It is not you that are to be saviours and sanctifiers of yourselves (unless as you work under Christ). But he that has undertaken it, takes it for his glory to perform it.

Direct. II. Yet must you be willing and obedient in applying the remedies prescribed you by Christ, and observing his directions in order to your cure. And you must not be tender, and coy, and fine, and say his is too bitter, and that is too sharp; but trust his love, and skill, and care, and take it as he prescribes it, or gives it you, without any more ado. Say not, It is grievous, and I cannot take it: for he commands you nothing but what is safe, and wholesome, and necessary, and if you cannot take it, must try whether you can bear your sickness, and death, and the fire of hell! Are humiliation, confession, restitution, mortification, and holy diligence worse than hell?

Direct. III. See that you take not part with sin, and wrangle not, or strive not against your Physician, or any that would do you good.—Excusing sin, and heading for and extenuating it, and striving against the Spirit and conscience, and wrangling against ministers and godly friends, and hating reproof, are not the means to be cured and sanctified.

Direct. IV. See that malignity in every one of your particular sins, which you can see and say is in sin in general.—It is a gross deceit of yourselves, if you will speak a great deal of the evil of sin, and see none of this malignity in your pride, and your worldliness, and your passion and peevishness, and our malice and uncharitableness, and your lying, backbiting, slandering, or sinning against conscience for worldly commodity or safety. What self-contradiction is it for a man in prayer to aggravate sin, and when he is reproved for it, to justify or excuse it! This is like him that will speak against treason, and the enemies of the king, but because the traitors are his friends and kindred, will protect or hide them, and take their parts.

Direct. V. Keep as far as you can from those temptations which feed and strengthen the, sins which you would overcome.—Lay siege to your sins, and starve them out, by keeping away the food and fuel which is their maintenance and life.

Direct. VI. Live in the exercise of those graces and duties which are contrary to the sins which you are most in danger of.—For grace and duty are contrary to sin, and kill it, and cure us of it, as the fire cures us of cold, or health of sickness.

Direct. VII. Hearken not to weakening unbelief and distrust, and cast not away the comforts of God, which are your cordials and strength.—It is not a frightful, dejected, despairing frame of mind, that is fittest to resist sin; but it is the encouraging sense of the love of God, and thankful sense of grace received (with a cautious fear).

Direct. VIII. Be always suspicious of carnal self-love, and watch against it.—For that is the burrow or fortress of sin, and the common patron of it; ready to draw you to it, and ready to justify it. We are very prone to be partial in our own cause; as the case of Judah with Tamar, and David when Nathan reproved him in a parable, show. our own passions, our own pride, our own censures, or backbitings, or injurious dealings, our own neglects of duty, seem small, excusable, if not justifiable things to us; whereas we could easily see the faultiness of all these in another, especially in an enemy: when yet we should be best acquainted with ourselves, and we should most love ourselves, and therefore hate our own sins most.

Direct. IX. Bestow your first and chiefest labour to kill sin at the root; to cleanse the heart, which is the fountain; for out of the heart come the evils of the life.—Know which are the master-roots; and bend your greatest care and industry to mortify those: and they are especially these that follow; 1. Ignorance. 2. Unbelief. 3. Inconsiderateness. 4. Selfishness and pride. 5. Fleshliness, in pleasing a brutish appetite, lust, or fantasy. 6. Senseless hard-heartedness and sleepiness in sin.

Direct. X. Account the world and all its pleasures, wealth, and honours, no better than indeed they are, and then Satan will find no bait to catch you. Esteem all as dung with Paul, Phil. 3:8; and no man will sin and sell his soul, for that which he accounts but as dung.

Direct. XI. Keep up above in a heavenly conversation, and then your souls will be always in the light, and as in the sight of God, and taken up with those businesses and delights which put them out of relish with the baits of sin.

Direct. XII. Let christian watchfulness be your daily work; and cherish a preserving, though not a distracting and discouraging fear.

Direct. XIII. Take heed of the first approaches and beginnings of sin. Oh how great a matter does a little of this fire kindle! And if you fall, rise quickly by sound repentance, whatever it may cost you.

Direct. XV. And in doubtful cases, do not easily depart from the unanimous judgment of the generality of the most wise and godly of all ages.

Direct. XVI. In doubtful cases be not passionate or rash, but proceed deliberately, and prove things well, before you fasten on them.

Direct. XVII. Be acquainted with your bodily temperature, and what sin it most inclines you to, and what sin also your calling or living situation leave you most open to, that there your watch may be the stricter.

Direct. XVIII. Keep in a life of holy order, such as God has appointed you to walk in. For there is no preservation for stragglers that keep not rank and file, but forsake the order which God commands them.—And this order lies principally in these points: 1. That you keep in union with the universal church. Separate not from Christ’s body upon any pretence whatever. With the church as regenerate, hold spiritual communion, in faith, love, and holiness with the church as congregate and visible, hold outward communion, in profession and worship. 2. If you are not teachers, live under your particular, faithful pastors, as obedient disciples of Christ. 3. Let the most godly, if possible, be your familiars. 4. Be laborious in an outward calling.

Direct. XIX. Turn all God’s providences, whether of prosperity or adversity, against your sins.—If he gives you health and wealth, remember he thereby obliges you to obedience, and calls for special service from you. If he afflict you, remember that it is sin that he is offended at, and searches after; and therefore take it as his medicine, and see that you hinder not, but help on its work, that it may purge away your sin.

Direct. XX. Wait patiently on Christ till he has finished the cure, which will not be till this trying life be finished.—Persevere in attendance on his Spirit and means; for he will come in season, and will not tarry. “Then shall we know, if we follow on to know the Lord: his going forth is prepared as the morning, and he shall come unto us as the rain: as the latter and former rain upon the earth,” Hos. 6:3. Though you have oft said, “There is no healing,” Jer. 14:19; “He will heal your backslidings, and love you freely,” Hos. 14:4. “Unto you that fear his name, shall the Sun of righteousness arise, with healing in his wings,” Mal. 4:2: ” and blessed are all they that wait for him,” Isa. 30:18.

Thus I have given such directions as may help for humiliation under sin, or hatred of it, and deliverance from it.

]]>https://thoughtsonthetruth.wordpress.com/2013/02/06/directions-for-hating-sin-by-richard-baxter/feed/0eddylowe5920130206-225906.jpgSeeing The Gospel Objectivelyhttps://thoughtsonthetruth.wordpress.com/2013/01/31/seeing-the-gospel-objectively/
https://thoughtsonthetruth.wordpress.com/2013/01/31/seeing-the-gospel-objectively/#respondThu, 31 Jan 2013 13:33:00 +0000http://thoughtsonthetruth.wordpress.com/?p=121Seeing the bigger picture in the gospel is highly important in giving us insight, deeper understanding and meaning to Christianity. The gospel subjectively is one of a very personal nature, in that God saves me from my sins that have separated me from Him. Now I have personal access to the God who walks with me every day, I have a relationship with Him. These facts may be very true, however to naively focus on the subjective gospel would do salvation an injustice. Seeing the gospel through an objective lens is essential for contextualising our individual and corporate experience/journey.

The promise fulfilled in Christ

2 Corinthians 1:20 For as many as are the promises of God, in Him they are yes; therefore also through Him is our Amen to the glory of God through us.

In order to understand the gospel more fully there has to be an understanding of the promise given to the fathers, as the gospel is a fulfilment of the promise given to Abraham.

Genesis 12:1-3:

Now the Lord said to Abram,

“Go forth from your country,
And from your relatives
And from your father’s house,
To the land which I will show you;2 And I will make you a great nation,
And I will bless you,
And make your name great;
And so you shall be a blessing;3 And I will bless those who bless you,
And the one who curses you I will curse.
And in you all the families of the earth will be blessed.”

Genesis 22:18 “In your seed all the nations of the earth shall be blessed, because you have obeyed My voice.”

In chapter 12 the promise given to Abraham has three focuses.

1/ The Land – Abraham is to go to the land God shows to become a great nation

2/ The Nation – the Nation is to be blessed

3/ The Nations – all the Nations are to be blessed by this formed Nation

Abraham gives birth to Isaac and Isaac gives birth to Jacob. In Jacob God forms the Nation Israel. Israel is to enter the Promised Land to be a blessing to the surrounding nations, sharing the light of God. However, cutting a long story short, Israel had failed to be a blessing to other nations because of disobedience and turned away worshipping idols and false gods, therefore invoking the wrath of God in the form of exile (Babylonian and Assyrian invasion).

Israel’s rebellion sets the stage for the long awaited Messiah who will redeem the nation back to God, therefore enabling it to become once again a light to the other nations through Him(Isaiah 42:6, 49:6, 60:3). 700 years after the prophet Isaiah speaks of the Messiah, Jesus is born in Bethlehem.

The Nation Israel who were commanded to be a light had failed, therefore the Light of the world (Jesus) appeared in the form of a man to be a light unto the nations (gentiles). In Matthew 4:15-16 the writer quotes the prophet Isaiah:

“The land of Zebulun and the land of Naphtali,
By the way of the sea, beyond the Jordan, Galilee of the Gentiles—16 “The people who were sitting in darkness saw a great Light,
And those who were sitting in the land and shadow of death,Upon them a Light dawned.”

Here we see the Messiah promised to Abraham (Galatians 3:16) and prophesied by Moses (Deuteronomy 18:15) accomplishing the promise by fulfilling Israel’s destiny. Christ chooses His disciples and walks with them for 3 years founding them on the revelation of Himself and The Kingdom. The gospel of the Kingdom is proclaimed through Him telling of God’s ruler-ship and reign, not of an earthly Kingdom but of a heavenly one.

Nearing the end of His ministry on earth, Christ is put to death at the hands of gentiles and Jews. Israel due to disobeying God’s law had bought a curse upon themselves and although now not in physical exile, were exiled spiritually (Deuteronomy 27:26), therefore Christ became a curse on Israel’s behalf (Galatians 3:13).

He is then buried in a tomb; however He could not be held by death and therefore rises from the dead in the form of a resurrected body. Jesus then ascends in to heaven 40 days later after a period of revealing Himself to His disciples where He must remain until the period of the restoration of all things (Acts 3:21). The redeemed nation in Christ (Church (1 Peter 2:9)) receives the Holy Spirit promised by Jesus and go into the known world (nations) preaching repentance and the forgiveness of sins through Him.

We see this gospel preached in Acts 13:32-39:

32 And we preach to you the good news of the promise made to the fathers, 33 that God has fulfilled this promiseto our children in that He raised up Jesus, as it is also written in the second Psalm, ‘You are My Son; today i have begotten You.’ 34 As for the fact that He raised Him up from the dead, no longer to return to decay, He has spoken in this way: ‘I will give you the holy and sure blessings of David.’ 35 Therefore He also says in another Psalm, ‘You will not allow Your Holy One to undergo decay.’ 36 For David, after he had served the purpose of God in his own generation, fell asleep, and was laid among his fathers and underwent decay; 37 but He whom God raised did not undergo decay. 38 Therefore let it be known to you, brethren, that through Him forgiveness of sins is proclaimed to you, 39 and through Him everyone who believes is freed from all things, from which you could not be freed through the Law of Moses.

So in summary the gospel is the good news that all people can be part of the promise given to Abraham by faith in the death, burial and resurrection of Christ through the forgiveness of sins. This gospel Jesus bought to earth in Himself was the fulfilment of the promise given and repeated to many other Israelite generations. The promise was fulfilled in Christ’s resurrection in that Christ is the Messiah, foretold to come from the Kingly line of David (the blessing of David). David served the purpose of God in his generation, however died. Christ served the purpose of God in His generation however lives.

Returning back to the promise, we look again at the focuses in the light of Christ’s fulfilment:

1/ The Land – Abraham is to go to the land God shows to become a great nation

Christ fulfils the land promise in that He forms a nation in Himself, called in Galatians 6:16 “The Israel of God”. This new nation is not an earthly but a heavenly nation, God does not replace Israel (Romans 11 (The Church does not become Israel, however Jews and gentiles must be saved and grafted into Christ through faith)), He forms a new creation (one new man) of people through faith in His son. It is formed not through ethnicity, for Christ brings down the dividing wall of Jew and Gentile and fashions a commonwealth of believers through faith and not allegiance to the law.

The hope of the promise is fulfilled in the resurrection of Christ. The resurrection of the heir of promise (Christ) affirms that the promise inherited through the righteousness of faith (Romans 4:3), to all who believe and have faith, past and present have the hope of a bodily resurrection on earth. Therefore the promise that Abraham and his seed would inherit the land is confirmed in Christ’s resurrection. This promise to Abraham is still yet to be completely fulfilled at the consummation of age when the righteous dead are raised and given new embodiment in the eternal Kingdom of God.

2/ The Nation – the Nation is to be blessed

3/ The Nations – all the Nations are to be blessed by this formed Nation

This new nation formed in Christ, composing of Christ’s disciples of faith is blessed. Christ fulfils the promise given to Abraham that “all the families of the earth will be blessed” by turning everyone away from their wicked ways (Acts 3:26).

Acts 3:24-26:

24 And likewise, all the prophets who have spoken, from Samuel and his successors onward, also announced these days. 25 It is you who are the sons of the prophets and of the covenant which God made with your fathers, saying to Abraham, ‘And in your seed all the families of the earth shall be blessed.’ 26 For you first, God raised up His Servant and sent Him to bless you by turning every one of you from your wicked ways.”

Now in Christ, His followers are sent into the entire world to preach the gospel of the Kingdom to creation (Mark 16). The gospel enables even gentiles to become heirs and partakers of the promise in Christ (Ephesians 3:6). God through Christ dwells no longer in a temple made with hands (which is how God dwelt with Israel under the old covenant) but in those who are Christ’s disciples. His disciples bear God’s image throughout the earth as people from every tribe and tongue through the good news are born in to His new covenant, preparing the way for His Kingdom on earth as it is in heaven. His body (Church) is sent out to usher in the “already here but not yet” Kingdom before His return to reign on earth.

So what does this mean in terms of seeing the gospel objectively?

Christ dwells in me – Christ dwells in His creation

As we have seen, in the promise fulfilled by Christ, God wishes to dwell in the earth and rule and reign in the nations. He wishes to bless the nations and become central to them, being central in their political, social and economic systems. After all, Christ’s inheritance is the nations (Psalm 2:8). Christ dwells in His believers, but to what end? The glory of God in all the earth, and as believers we are to recognise and serve as part of this much bigger plan.

The gospel changes my heart – The gospel transforms the world

The gospel not only transforms an individual’s heart, it penetrates the world systems that misrepresent and disrepute God’s Kingdom. Fruit must be seen in a person who has heard and believed the gospel; however, the earth’s transformation is essential in a world that refuses to acknowledge its creator.

“The call of Jesus is actually much more radical than simply a moral repentance; his call is completely world altering. It defies the religious, political, economic structures, even so far as the basic family structure. What is beautiful about Jesus is he goes further with his message than even the average radical street corner proselytizer is willing to go; Jesus goes all the way down to destroying your whole world view, not just your moral code.” (http://jonathanperrodin.com/2010/08/n-t-wright-on-repentance/)

Sin is destructive; in Genesis we see sin separating God and man but also man’s involvement in creation. When Cain murdered Abel, Abeles blood cried out to God from the land. This murderous act not only meant his punishment was becoming a vagrant wanderer in the earth but also had an impact geologically and geographically. In Numbers 35:30-34 we see that sin pollutes the land.

The gospel enables me to have a relationship with God – The gospel restores the world into its rightful place with its Creator

When I believed in Christ and He forgave my sins I entered into a relationship with God. This gospel stretches further than my redeemed relationship, it re aligns the world into its rightful place. God is a God of order and cannot contend with sin; therefore all things stained by sin must be redeemed. This includes not only my personal relationship but order is also required in governmental, political, social and economic systems.

I speak the gospel to my friends and colleagues – We speak the gospel to creation

To belittle telling the good news to friends, family and colleagues would be wrong. This gospel must be spoken to those we interact with in our daily lives. Nevertheless it is not solely spoken to humanity, but to creation itself. To explain this further we could take the example of global warming. As I have described above, sin distorts and affects our earth geologically. The gospel therefore must also be effective in redeeming our physical earth. Scientists need the gospel to research renewable clean energy, governments require the gospel to keep recycling a priority and farmers must grasp the gospel to use ethical products in their farming.

So how can we conclude?

1/ our focus on the gospel must not be merely subjective but objective.

2/ the gospels bigger picture is one of fulfilment of the promises given to the fathers.

3/ an objective lens helps us to contextualise our personal experience of salvation.